DISCOURSE: 1430
THE DEAF AND DUMB MAN HEALED
Mark 7:32-36. And they bring unto hint one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain; and he charged them that they should tell no man.
THE astonishing frequency of our Lord’s miracles renders them the less noticed; and we are ready to suppose that, after a few of them have been considered, the rest will afford us nothing new. But every distinct miracle was attended with some peculiar circumstances, and ought to excite our admiration as much as if it had been the only one recorded. To improve that which is now before us, we may consider,
I. The manner in which it was wrought—
Many instructive lessons may be learned from an attentive survey of our Lord’s conduct in every part of his life. His manner of performing this miracle was peculiarly worthy of notice. It was,
Humble—
[He “took the man aside from the multitude” that surrounded him: not that he was afraid of having his miracles inspected and scrutinized: the greater part of them were wrought publicly before all: but on some occasions he sought rather to conceal his works. He wished not to excite the envy of the priests, or the jealousy of the rulers: he laboured also to avoid all appearance of ostentation: he would shew us by his example how our acts of beneficence should be performed [Note: Matthew 6:3.], and that we should never be actuated by the love of man’s applause [Note: John 5:44.]. Hence be so strictly “charged the people” not to divulge this miracle. He also “looked up to heaven” in acknowledgment of his Father’s concurrence. Not but that he had in himself all power to do whatsoever he willed [Note: John 5:21.]: but, as Mediator, he bore his commission from his heavenly Father, and therefore directed the eyes of men to him as the fountain of all good. Thus did he teach us to look up to heaven for aid, even in those things for which we might suppose ourselves to be most sufficient, and to consult in every thing, not our own glory, but the glory of God.]
Compassionate—
[Touched with pity toward the object before him, “he sighed.” He could not view even the present miseries introduced by sin, without deep commiseration. Thus he shewed how fit he was to be our great high priest [Note: Hebrews 4:15.], and how we ought to feel for others, and to bear their burthens [Note: Galatians 6:2.]. We should never behold the bodily infirmities of others without longing to relieve them: nor, without gratitude to God for the continued use of our own faculties.]
Sovereign—
[Though he looked up to heaven, he wrought the miracle by his own power. He had only to issue the command, Be opened. He who once said, Let there be light, and there was light, needed only to express his will in order to be obeyed. Instantly the man received the perfect use of his faculties; and, though enjoined silence, became an active instrument of spreading his Benefactor’s praise.]
Mysterious—
[Our Lord was pleased to put his finger into the man’s ears, and to touch his tongue with his finger, which he had previously moistened with his own spittle [Note: The Author here follows the sense given to this passage by commentators: but he apprehends there was far more intended than is generally supposed. Our Lord, ἔβαλε τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα (a very strong expression; and a very significant act!) καὶ πτύσας, spitting on the ground, ἤψατο. It is not said, that he whet his finger with his spittle, but only that he spat. Now he is very averse to fanciful interpretations: but he would suggest, that possibly our Lord might intend to intimate, that the ears must be opened by the conveyance of instruction, and the tongue be loosened by the casting away of the evil that is within us. He mentions this, however, with great diffidence.]. What was the precise intention of these means we cannot determine. Certain it is, that they had no necessary connexion with the restoration of the man’s faculties: but they are not without their use as they respect us. They shew that there are no means, how weak soever in themselves, and inadequate to the end proposed, which he may not make use of for his own glory, and that it becomes us to submit to any means whereby he may be pleased to convey his benefits.]
But, besides more minute considerations, there are others which arise from a more general view of the miracle:
II.
The improvement we should make of it—
All the miracles were intended to confirm the doctrine delivered by our Lord—
We may very properly therefore consider this as,
1.
A proof of his mission—
[It had long been foretold that the Messiah should work miracles. The restoring of men to the use of their faculties was among the number of the works which were to be performed by him [Note: Isaiah 35:5-6.]. Here then the prophecy received a literal accomplishment; nor could prejudice itself find any just reason for questioning any longer our Lord’s Messiahship. We indeed enjoy such abundant light and evidence that we need not the support of any single miracle: but, as all the miracles collectively, so should each individually, assure us beyond a doubt, that Jesus is the Christ.]
2. A specimen of his work—
[Jesus had a much greater work than that of healing bodily disorders, He is the great physician whose office it is to heal men’s souls. The miracles which he wrought in the days of his flesh were only as shadows of those which he had undertaken to perform. He unstops the ears of men so that they may “hear his voice and live:” he loosens their tongues so that they may shew forth his praise. This he does by the invisible but effectual energy of his Spirit. Let those, who have never yet heard his voice, implore his aid: let those, who are yet unoccupied with his praises, entreat his favour. Soon shall all natural or acquired infirmities yield to his word [Note: Isaiah 32:3-4.], and “Ephphatha” be the commencement of a new and heavenly life.]
3. An encouragement for all to call upon him—]
The object of his compassion had nothing to recommend him: his desire of relief was sufficient to call forth the pity of our Lord. Who then should stay from our Lord on account of his unworthiness? Should we make our infirmities a reason for continuing far from him? Should we not rather take occasion from them to plead with him more earnestly? And would not he rejoice in manifesting his power and love towards us? Let every one then apply to him in humility and faith. No disorders, however complicated, shall be able to withstand his will. The believing suppliant shall soon experience the efficacy of his grace, and shall have occasion to add his testimony to theirs of old [Note: ver. 37.]—.]